---
title: "Hebrews 6 - Study King James Bible with ellicotts commentary for english readers"
description: "Read Hebrews 6 with ellicotts commentary for english readers commentary. 1 Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works,"
image: "/_app/immutable/assets/missing.C7wGMEZ6.jpg"
url: "https://realbiblebelievers.com/study/ellicotts-commentary-for-english-readers/hebrews/6"
---

[ Read](/kjv/hebrews/6)[ Commentary](/study/hebrews/6)[ Interlinear](/interlinear/hebrews/6) Audio

 1 Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,

 2 Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.

 3 And this will we do, if God permit.

 4 For *it is* impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,

 5 And have tasted the good word of God, and the powers of the world to come,

 6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put *him* to an open shame.

 7 For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God:

 8 But that which beareth thorns and briers *is* rejected, and *is* nigh unto cursing; whose end *is* to be burned.

 9 But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.

 10 For God *is* not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.

 11 And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:

 12 That ye be not slothful, but followers of them who through faith and patience inherit the promises.

 13 For when God made promise to Abraham, because he could swear by no greater, he sware by himself,

 14 Saying, Surely blessing I will bless thee, and multiplying I will multiply thee.

 15 And so, after he had patiently endured, he obtained the promise.

 16 For men verily swear by the greater: and an oath for confirmation *is* to them an end of all strife.

 17 Where in God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed *it* by an oath:

 18 That by two immutable things, in which *it was* impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:

 19 Which *hope* we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;

 20 Whither the forerunner is for us entered, *even* Jesus, made an high priest for ever after the order of Melchisedec.
 
[Hebrews 5](/study/hebrews/5) [Hebrews 7](/study/hebrews/7)

## Commentary

 To verse 1
 
**VI.** 

(1) **Therefore.**—Since “for the time ye ought to be teachers,” but have so perilously sunk down into the lower state of Christian knowledge and experience. 

**The principles of the doctrine.**—Rather, *the doctrine of the first principles.* The margin gives the literal meaning of the Greek, *the word of the beginning.* Comp. [Hebrews 5:12](/kjv/hebrews/5/12), “the rudiments of the first principles of the oracles of God.” 

**Let us go on.**—Better, *let us press onwards unto perfection.* There is an urgency in the words which is missed by the ordinary rendering. The word “perfection” (*teleiotes*) answers to that rendered “full grown” (*teleios*) in the preceding verse, and expresses maturity, fulness of growth. There the contrast is with “babes,” and the whole context relates to Christian instruction—the elementary and the complete. The closeness of the connection would seem to show that the same meaning must be intended here also: “Let us—I, as your teacher, leading you on with me—press on to maturity of Christian knowledge.” But if what precedes makes this reference clear, the following verses show not less clearly that teaching and learning are not alone in the writer’s thoughts. The relation between [Hebrews 6:3-4](/kjv/hebrews/6/3-4) proves that, as is natural, he assumes a necessary union between learning and practice: indeed, the connection between immaturity of apprehension of Christian truth and the danger of apostasy is a thought present throughout the Epistle. Hence, though the direct meaning of “leaving the doctrine of the beginning” is *ceasing to speak of* elementary truths, there is included the further thought of passing away from that region of spiritual life to which those must belong who choose the “milk” of the Christian word as their sole sustenance. 

**Not laying again the foundation.**—Better, *a foundation.* There can be no doubt that the particulars which follow are intended to illustrate the nature of the elementary teaching which will not be taken up in this Epistle. It will be observed (1) that there is no disparagement of these subjects of teaching. They belong to the foundation; but neither teachers nor learners must occupy themselves with laying a foundation again and again. (2) That the subjects here specified are not in themselves distinctively Christian. One and all they belonged to the ancient faith, though each one became more or less completely transformed when Jesus was received as the Messiah. Hence these were literally first principles to the Hebrew Christian,—amongst the truths first taught and most readily received. We have many indications, both within and without the pages of the New Testament, that the tendency of Jewish converts was to rest satisfied with this class of truths. 

**Repentance from dead works.**—Of “dead works” we read again in [Hebrews 9:14](/kjv/hebrews/9/14), “shall purge our conscience from dead works to serve the living God” (see Note). The meaning cannot be “works that bring death,” as some have supposed; rather, works in which there is no principle of life, wrought by those who are “alienated from the life of God” ([Ephesians 4:18](/kjv/ephesians/4/18)), in whom there is not the spirit of “life in Christ Jesus.” The law, indeed, promised that the man who should do “its statutes and judgments” should find life in them ([Leviticus 18:5](/kjv/leviticus/18/5), quoted in [Galatians 3:12](/kjv/galatians/3/12)); but even these works are “dead,” for no man can show more than partial obedience, and the law exacts the whole. The first step toward Christianity involved the acknowledgment of this truth, and the separation by repentance from all “dead works.” On the importance assigned to repentance in the Jewish creed little need be said. The teaching of the prophets ([Ezekiel 18:0](/kjv/ezekiel/18/0), *et al.*) is faithfully reflected in the sayings preserved in the Talmud: “The perfection of wisdom is repentance;” “Repentance obtains a respite until the Day of Atonement completes the atonement;” “Without repentance the world could not stand.” 

**Faith toward God.**—Rather, *faith upon God.* (Comp. [Acts 16:31](/kjv/acts/16/31); [Romans 4:5](/kjv/romans/4/5).) The Hebrew doctrine *of* faith connected itself closely with a cardinal passage of prophecy ([Habakkuk 2:4](/kjv/habakkuk/2/4)), “the just shall live by his faith; and there is a Jewish saying that on this one precept rest “all the six hundred and thirteen commandments of the Law.” (See the Note on [Hebrews 10:38](/kjv/hebrews/10/38), and the *Excursus* on [Romans 1:17](/kjv/romans/1/17), Vol. II., p. 274.) This faith became new and living when the Jew believed in God *through Jesus the Christ* ([John 14:1](/kjv/john/14/1); [1 Peter 1:21](/kjv/1-peter/1/21)). It is hardly necessary to say that it is of repentance and faith as a foundation, not as belonging to later Christian experience, that the writer speaks.

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